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Posts Tagged ‘Loyola Press’

I attended Vanderbilt for my MA.   I was in the graduate school, but my classes were in Vanderbilt Divinity School. (Difference?  I was going for an MA in Church History, not an M.Div – a professional degree. So, Graduate School, not Div School). Most of my classmates were being educated for ministry in some Protestant denomination, mostly Methodist (Vanderbilt being an historically Methodist school) or Lutheran.

One afternoon, I was talking to a friend, a woman who was a Lutheran seminarian.  I cannot remember what seminar we were taking together, but the topic of our conversation was the paper for the course. What would we write about?  We ran over topics, we mused, we discussed.

And what struck me, and what sticks in my mind almost 30 years (!) later  – it’s so weird that I can remember even that we were standing in an office of some sort, talking –  was her end of the conversation. As I said, I don’t remember which class this was, but every possible paper topic she considered had, of course, Martin Luther at the center.  Luther’s views on……Whatever topic as seen through the prism of Luther’s thoughts….     Understanding X in the context of Luther’s writings on Galatians….

And I thought…

How boring.

How boring to have your Christianity defined by the perspective of one theologian who lived in one tiny corner of Christian history. 

(Sorry, Lutherans!)

I’ve thought of that often in the years since, as I’ve been grateful for the dynamic, if sometimes fraught diversity of Catholicism,which simply reflects the reality of what happens when the Word becomes Flesh.  In the Catholic context, it’s most clearly seen, of course, in religious orders, all of which have different – sometimes radically different – charisms and spiritual sensibilities, but co-exist in the awareness that the body as many parts: Dominicans, Franciscans, Benedictines, Jesuits, Cistercians, active orders of women and men….etc.

So it has been over the past few years that I have marveled at some people’s insistence that Pope Francis, in his priorities and public expressions, defines  – or is in the process of redefining Catholicism. What? Actually, that’s not supposed to be the way it is – Catholicism is supposed to define him, as is the case with all of us.  Five tips for happiness from Pope Francis. How can bishops and priests be more like Pope Francis? Following Pope Francis this Lent…..Want to live like Pope Francis?

In addition, as social media takes over the scene and everything, even spirituality, seems to be filtered through Instagram, Twitter, Facebook and the like, we see the dominance of I guess what you could call inspirational influencers, people of all denominations and traditions who’ve grabbed these platforms in the name of “faith sharing” and “inspiring” but somehow managed to invariably place themselves – their daily lives, their past and present struggles and victories, their children, their adventures, their advice, their personal care regimes – all at the center of your feed. Constantly.

There’s nothing wrong with being inspired by the particular charism and angle of a particular figure – of course! I certainly am!  A particular figure can help us draw closer to Jesus and the Church, certainly – that person can be our grandmother, our friend, a pastor, a friend, a writer or mystic, an activist or the Pope.  We can see something in that person that sparks us to take a closer look at Christ.

At Christ. 

Just as is the case with religious orders, so it is with saints. As far as I’m concerned, children’s religious education could be totally designed around the lives and thoughts of the saints – you get it all – spiritual formation, history, theology, ecclesiology, liturgy. Boom.

So here are the major saints from this coming week’s calendar (beginning today) – a typical week, really, expressing the diversity of Christ’s Church and the generous way in which God’s grace permeates all of life, at every stage, in every walk of life and every type of person.  We have men and

EPSON MFP image

women, clergy, secular rulers, mystics, martyrs and a fisherman.

These saints  would certainly welcome you, advise you to the best of their ability, teach you, listen to you, pray with you and be glad that you were inspired by some element of their life and thinking, but would also be horrified to think that you might be defining your Christian faith by their particular spiritual path rather than that of Christ through His Church.  Because, you know, that’s humility. Real humility, which understands when stuff is becoming to much about yourself and your personal vision and in humility – backs off.

In most of these images, the gaze of the saints is certainly fixed, and in their example, they invite us to look, not at them, but with them.

"amy welborn"

July 20: Apolinnaris

July 21: Lawrence of Brindisi, Doctor of the Church

July 22: Mary Magdalene

July 23: Bridget of Sweden

July 24: Charbel Maklhouf

July 25: James, Apostle

Come back every day this week for a bit more on each of these saints. 

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amy-welborn

 

 

Saints are People Who are Brave…

From the Loyola Kids Book of Saints. 

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Today is the feastday of St. Bonaventure.  Pope Emeritus Benedict XVI had a lot to say about this saint, beginning with his academic formation:

Benedict XVI himself gave us an idea of this intellectual background in a speech he gave to a group of scholars several years ago, before he was Pope.

He said this: “My doctoral dissertation was about the notion of the people of God in St. Augustine. … Augustine was in dialogue with Roman ideology, especially after the occupation of Rome by the Goths in 410, and so it was very fascinating for me to see how in these different dialogues and cultures he defines the essence of the Christian religion. He saw Christian faith, not in continuity with earlier religions, but rather in continuity with philosophy as a victory of reason over superstition. …”

So, we might argue that one major step in Ratzinger’s own theological formation was to understand Christianity as “in continuity with philosophy” and as “a victory of reason over superstition.”

Then Ratzinger took a second step. He studied Bonaventure.

“My postdoctoral work was about St. Bonaventure, a Franciscan theologian of the 13th century,” Ratzinger continued. “I discovered an aspect of Bonaventure’s theology not found in the previous literature, namely, his relation with the new idea of history conceived by Joachim of Fiore in the 12th century. Joachim saw history as progression from the period of the Father (a difficult time for human beings under the law), to a second period of history, that of the Son (with more freedom, more openness, more brotherhood), to a third period of history, the definitive period of history, the time of the Holy Spirit.

“According to Joachim, this was to be a time of universal reconciliation, reconciliation between east and west, between Christians and Jews, a time without the law (in the Pauline sense), a time of real brotherhood in the world.

“The interesting idea which I discovered was that a significant current among the Franciscans was convinced that St. Francis of Assisi and the Franciscan Order marked the beginning of this third period of history, and it was their ambition to actualize it; Bonaventure was in critical dialogue with this current.”

So, we might argue, Ratzinger drew from Bonaventure a conception of human history as unfolding in a purposeful way, toward a specific goal, a time of deepened spiritual insight, an “age of the Holy Spirit.”

Where classical philosophy spoke of the eternity of the world, and therefore of the cyclical “eternal return” of all reality, Bonaventure, following Joachim, condemned the concept of the eternity of the world, and defended the idea that history was a unique and purposeful unfolding of events which would never return, but which would come to a conclusion.

History had meaning.

History was related to, and oriented toward, meaning — toward the Logos … toward Christ.

This is not to say that Ratzinger — or Bonaventure — made any of the specific interpretations of Joachim his own. It is to say that Ratzinger, like Bonaventure, entered into “critical dialogue” with his overall conception — that history had a shape and a meaning — that he, like Bonaventure, took it quite seriously

(You can, of course, purchase the published version of the dissertation.)

On July 15, 2012, he spoke about Bonaventure at the Sunday Angelus:

Jesus Christ is the inspiring centre of St Bonaventure’s entire life and likewise of his theology. We rediscover this centrality of Christ in the Second Reading of today’s Mass (Eph 1:3-14), the famous hymn of St Paul’s Letter to the Ephesians that begins: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places”. The Apostle thus shows in the four passages, that all begin with the same words: “in him”, with reference to Jesus, how this plan of blessing was brought about. “In him”, the Father chose us before the creation of the world; “in him” we have redemption through his blood; “in him” we became his heirs, predestined to live “for the praise of his glory”; “in him” all those who believe in the Gospel receive the seal of the Holy Spirit. This Pauline hymn contains the vision of history which St Bonaventure St. Bonaventure helped to spread in the Church: the whole of history is centred on Christ, who also guarantees in every era new things and renewal. In Jesus, God said and gave all things, but since he is an inexhaustible treasure, the Holy Spirit never ceases to reveal and to actualize his mystery. So it is that the work of Christ and of the Church never regresses but always progresses.

And then, as part of his lengthy series of General Audience talks on great figures of Christian history and thought (beginning with the Apostles), he had three sessions on Bonaventure:

Part 1 (3/3/2010) offers an outline of his life

In those years in Paris, Bonaventure’s adopted city, a violent dispute was raging against the Friars Minor of St Francis Assisi and the Friars Preachers of St Dominic de Guzmán. Their right to teach at the university was contested and doubt was even being cast upon the authenticity of their consecrated life. Of course, the changes introduced by the Mendicant Orders in the way of understanding religious life, of which I have spoken in previous Catecheses, were so entirely new that not everyone managed to understand them. Then it should be added, just as sometimes happens even among sincerely religious people, that human weakness, such as envy and jealousy, came into play. Although Bonaventure was confronted by the opposition of the other university masters, he had already begun to teach at the Franciscans’ Chair of theology and, to respond to those who were challenging the Mendicant Orders, he composed a text entitled Evangelical Perfection. In this work he shows how the Mendicant Orders, especially the Friars Minor, in practising the vows of poverty, chastity and obedience, were following the recommendations of the Gospel itself. Over and above these historical circumstances the teaching that Bonaventure provides in this work of his and in his life remains every timely: the Church is made more luminous and beautiful by the fidelity to their vocation of those sons and daughters of hers who not only put the evangelical precepts into practice but, by the grace of God, are called to observe their counsels and thereby, with their poor, chaste and obedient way of life, to witness to the Gospel as a source of joy and perfection.

Part 2 focuses on Bonaventure’s theology, and is important to read – it’s still applicable:

In a special way, in St Bonaventure’s day a trend among the Friars Minor known as the “Spirituals” held that St Francis had ushered in a totally new phase in history and that the “eternal Gospel”, of which Revelation speaks, had come to replace the New Testament. This group declared that the Church had now fulfilled her role in history. They said that she had been replaced by a charismatic community of free men guided from within by the Spirit, namely the “Spiritual Franciscans”. This group’s ideas were based on the writings of a Cistercian Abbot, Joachim of Fiore, who died in 1202. In his works he affirmed a Trinitarian rhythm in history. He considered the Old Testament as the age of the Fathers, followed by the time of the Son, the time of the Church. The third age was to be awaited, that of the Holy Spirit. The whole of history was thus interpreted as a history of progress:  from the severity of the Old Testament to the relative freedom of the time of the Son, in the Church, to the full freedom of the Sons of God in the period of the Holy Spirit. This, finally, was also to be the period of peace among mankind, of the reconciliation of peoples and of religions. Joachim of Fiore had awakened the hope that the new age would stem from a new form of monasticism. Thus it is understandable that a group of Franciscans might have thought it recognized St Francis of Assisi as the initiator of the new epoch and his Order as the community of the new period the community of the Age of the Holy Spirit that left behind the hierarchical Church in order to begin the new Church of the Spirit, no longer linked to the old structures.

Hence they ran the risk of very seriously misunderstanding St Francis’ message, of his humble fidelity to the Gospel and to the Church. This error entailed an erroneous vision of Christianity as a whole….

…..

The Franciscan Order of course as he emphasized belongs to the Church of Jesus Christ, to the apostolic Church, and cannot be built on utopian spiritualism. Yet, at the same time, the newness of this Order in comparison with classical monasticism was valid and St Bonaventure as I said in my previous Catechesis defended this newness against the attacks of the secular clergy of Paris:  the Franciscans have no fixed monastery, they may go everywhere to proclaim the Gospel. It was precisely the break with stability, the characteristic of monasticism, for the sake of a new flexibility that restored to the Church her missionary dynamism.

At this point it might be useful to say that today too there are views that see the entire history of the Church in the second millennium as a gradual decline. Some see this decline as having already begun immediately after the New Testament. In fact,”Opera Christi non deficiunt, sed proficiunt”:  Christ’s works do not go backwards but forwards. What would the Church be without the new spirituality of the Cistercians, the Franciscans and the Dominicans, the spirituality of St Teresa of Avila and St John of the Cross and so forth? This affirmation applies today too: “Opera Christi non deficiunt, sed proficiunt”, they move forward. St Bonaventure teaches us the need for overall, even strict discernment, sober realism and openness to the newness, which Christ gives his Church through the Holy Spirit. And while this idea of decline is repeated, another idea, this “spiritualistic utopianism” is also reiterated. Indeed, we know that after the Second Vatican Council some were convinced that everything was new, that there was a different Church, that the pre-Conciliar Church was finished and that we had another, totally “other” Church an anarchic utopianism! And thanks be to God the wise helmsmen of the Barque of St Peter, Pope Paul VI and Pope John Paul II, on the one hand defended the newness of the Council, and on the other, defended the oneness and continuity of the Church, which is always a Church of sinners and always a place of grace.

Part 3 on other aspects of Bonaventure’s theology, again, still applicable:

His defence of theology is along the same lines, namely, of the rational and methodical reflection on faith. St Bonaventure lists several arguments against engaging in theology perhaps also widespread among a section of the Franciscan friars and also present in our time: that reason would empty faith, that it would be an aggressive attitude to the word of God, that we should listen and not analyze the word of God (cf. Letter of St Francis of Assisi to St Anthony of Padua). The Saint responds to these arguments against theology that demonstrate the perils that exist in theology itself saying: it is true that there is an arrogant manner of engaging in theology, a pride of reason that sets itself above the word of God. Yet real theology, the rational work of the true and good theology has another origin, not the pride of reason. One who loves wants to know his beloved better and better; true theology does not involve reason and its research prompted by pride, “sed propter amorem eius cui assentit [but is] motivated by love of the One who gave his consent” (Proemium in I Sent., q. 2) and wants to be better acquainted with the beloved: this is the fundamental intention of theology. Thus in the end, for St Bonaventure, the primacy of love is crucial.

Consequently St Thomas and St Bonaventure define the human being’s final goal, his complete happiness in different ways. For St Thomas the supreme end, to which our desire is directed is: to see God. In this simple act of seeing God all problems are solved: we are happy, nothing else is necessary.

Instead, for St Bonaventure the ultimate destiny of the human being is to love God, to encounter him and to be united in his and our love. For him this is the most satisfactory definition of our happiness.

Along these lines we could also say that the loftiest category for St Thomas is the true, whereas for St Bonaventure it is the good. It would be mistaken to see a contradiction in these two answers. For both of them the true is also the good, and the good is also the true; to see God is to love and to love is to see. Hence it was a question of their different interpretation of a fundamentally shared vision. Both emphases have given shape to different traditions and different spiritualities and have thus shown the fruitfulness of the faith: one, in the diversity of its expressions.

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Benedict4

Today, we celebrate a great, fascinating saint. First, what I’ve written about him for children.

 

He’s in The Loyola Kids Book of Saints under “Saints are people who teach us new ways to pray.” Here are some excerpts – click on images to get a fuller view.

BenedictI

 

 

Over the past few years, there is much talk about St. Benedict and monasticism, as people wrestle with the question of  how to live in a culture increasingly hostile to the Gospel. You might come away from these conversations thinking that Benedict and is way is essentially about “withdrawal.”  I don’t think that is correct.  Looking at the origins of Benedictine monasticism might help understand why. Again – history is going to help. I keep telling you!

Christian monasticism did, indeed, begin with withdrawal from the world. In the 3rd century men and, to a lesser extent, women, began heading to the desert to live in solitude. But even these anchorites did not shut themselves off from interaction with others, as they accepted visitors seeking to benefit from their wisdom and assist them.

Benedictine monasticism was different, of course. Cenobitic, as opposed to anchorite, monasticism, it was a call to live in community, together, with brothers.

But is this “withdrawal?”

In fifth century Europe, most people lived their lives in small communities of extended family and small settlements. Most people did not travel far from where they had been born, unless driven to do so by war or natural catastrophe. As towns developed, they built walls, and in general, one could not just pop into any walled settlement you happened to be passing by. The walls were there for a reason, and access to all communities  was guarded and controlled.  These kinds of restrictions on travel and entrance into unfamiliar towns is not just a feature of medieval life, either. I recently read a history of hotels and tourism in the United States, and was quite interested to see how serious travel restrictions were even in the US, up to the mid-19th century and the development of the railroad. The traveler, in short, was usually viewed with suspicion before welcome.

My point is this, moving back to 4th and 5th century Europe: Benedictine monasticism developed on a  continent in serious, violent transition, parts under constant siege, and it was radical and transforming, but the basic instinct – to form a community with a strong sense of self-identification vis-a-vis the outside world was a fundamental paradigm of social organization of the period. 

One could even say that during this period, all communities that valued their survival and identity were, in a sense, semi-cloistered, guarded against the influence of the outside world. 

The difference is that Benedictine monastic communities were intentional, with ties rooted, not in family or geography, but in brotherhood in Christ. A new family, a new community in a continent of other communities formed out of different paradigms.

I also think the argument could be made that Benedictine communities, while they were certainly withdrawing from worldly influence in terms of turning from marriage, familial ties and the political arrangements of the world, they were probably more open to the world than your average family-based walled settlement down the valley from the monastery. They were more open to learning, more open to visitors from other areas, more cosmopolitan and just as economically engaged – at least before the growth of commerce.  

So to position Benedictine monasticism as an option that, at heart, is a means of protection from the world, period, is a simplistic misunderstanding of the origins of this movement that misses the opportunity to explore what St. Benedict and his monks really have to say to us today.

It is about community, yes. It is about cutting ties with some aspects of the world and intentionality, yes. It is about expressing the instinct that human beings are made, fundamentally, for communion with God and that aspects of the world actively work against spiritual growth and fully human life as God desires. That is fundamental to Christian spirituality, as we can see from St. Paul on.

But withdrawal from everything, pushing away and closing-off? No. 

From Pope Benedict XVI, in 2008:

Throughout the second book of his Dialogues, Gregory shows us how St Benedict’s life was steeped in an atmosphere of prayer, the foundation of his existence. Without prayer there is no experience of God. Yet Benedict’s spirituality was not an interiority removed from reality. In the anxiety and confusion of his day, he lived under God’s gaze and in this very way never lost sight of the duties of daily life and of man with his practical needs. Seeing God, he understood the reality of man and his mission. In hisRule he describes monastic life as “a school for the service of the Lord” (Prol. 45) and advises his monks, “let nothing be preferred to the Work of God” [that is, the Divine Office or the Liturgy of the Hours] (43, 3). However, Benedict states that in the first place prayer is an act of listening (Prol. 9-11), which must then be expressed in action. “The Lord is waiting every day for us to respond to his holy admonitions by our deeds” (Prol. 35). Thus, the monk’s life becomes a fruitful symbiosis between action and contemplation, “so that God may be glorified in all things” (57, 9). In contrast with a facile and egocentric self-fulfilment, today often exalted, the first and indispensable commitment of a disciple of St Benedict is the sincere search for God (58, 7) on the path mapped out by the humble and obedient Christ (5, 13), whose love he must put before all else (4, 21; 72, 11), and in this way, in the service of the other, he becomes a man of service and peace. In the exercise of obedience practised by faith inspired by love (5, 2), the monk achieves humility (5, 1), to which the Rule dedicates an entire chapter (7). In this way, man conforms ever more to Christ and attains true self-fulfilment as a creature in the image and likeness of God.

The obedience of the disciple must correspond with the wisdom of the Abbot who, in the monastery, “is believed to hold the place of Christ” (2, 2; 63, 13). The figure of the Abbot, which is described above all in Chapter II of the Rule with a profile of spiritual beauty and demanding commitment, can be considered a self-portrait of Benedict, since, as St Gregory the Great wrote, “the holy man could not teach otherwise than as he himself lived” (cf. Dialogues II, 36). The Abbot must be at the same time a tender father and a strict teacher (cf. 2, 24), a true educator. Inflexible against vices, he is nevertheless called above all to imitate the tenderness of the Good Shepherd (27, 8), to “serve rather than to rule” (64, 8) in order “to show them all what is good and holy by his deeds more than by his words” and “illustrate the divine precepts by his example” (2, 12). To be able to decide responsibly, the Abbot must also be a person who listens to “the brethren’s views” (3, 2), because “the Lord often reveals to the youngest what is best” (3, 3). This provision makes a Rule written almost 15 centuries ago surprisingly modern! A man with public responsibility even in small circles must always be a man who can listen and learn from what he hears.

Benedict describes the Rule he wrote as “minimal, just an initial outline” (cf. 73, 8); in fact, however, he offers useful guidelines not only for monks but for all who seek guidance on their journey toward God. For its moderation, humanity and sober discernment between the essential and the secondary in spiritual life, his Rule has retained its illuminating power even to today. By proclaiming St Benedict Patron of Europe on 24 October 1964, Paul VI intended to recognize the marvellous work the Saint achieved with hisRule for the formation of the civilization and culture of Europe. Having recently emerged from a century that was deeply wounded by two World Wars and the collapse of the great ideologies, now revealed as tragic utopias, Europe today is in search of its own identity. Of course, in order to create new and lasting unity, political, economic and juridical instruments are important, but it is also necessary to awaken an ethical and spiritual renewal which draws on the Christian roots of the Continent, otherwise a new Europe cannot be built. Without this vital sap, man is exposed to the danger of succumbing to the ancient temptation of seeking to redeem himself by himself – a utopia which in different ways, in 20th-century Europe, as Pope John Paul II pointed out, has caused “a regression without precedent in the tormented history of humanity” (Address to the Pontifical Council for Culture, 12 January 1990). Today, in seeking true progress, let us also listen to the Rule of St Benedict as a guiding light on our journey. The great monk is still a true master at whose school we can learn to become proficient in true humanism.

One of my favorite things to post when thinking about St. Benedict and monasticism – the wonderful video from our Benedictine monastery up the road here in Alabama, St. Bernard’s.

 

 

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amy_welborn2

 

His memorial is today.

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Here is a good version of his life:

One of the patron saints of World Youth Day 2008 in Sydney, Australia, was Bl. Peter To Rot, a native son of Papua New Guinea. A second-generation Catholic during the evangelization of his Southern Pacific island in the early twentieth century, Peter was an exemplary husband, father, and catechist. In 1945 he suffered martyrdom at the hands of Japanese soldiers for his courageous defense of Christian marriage…

 

…The mission field in Oceania was immense but the missionary priests were few, and so young men were trained as catechists to work with them. Peter threw himself cheerfully into his new daily routine at St. Paul’s College: spiritual exercises, classes, and manual labor. The school had a farm that made it largely self-supporting. When the tropical sun was blazing and some of the students preferred to take it easy, Peter by his example and urging convinced them to get down to work. He was a “joyful companion” who often put an end to quarrels with his good-natured joking, although he learned to refrain from humor at the expense of the instructors. Through frequent Confession, daily Communion, and the Rosary, he and his fellow students fought temptations, increased their faith, and became mature, apostolic Christian men.

Peter To Rot received from the bishop his catechist’s cross in 1934 and was sent back to his native village to help the pastor, Fr. Laufer. He taught catechism classes to the children of Rakunai, instructed adults in the faith and led prayer meetings. He encouraged attendance at Sunday Mass, counseled sinners and helped them prepare for Confession. He zealously combated sorcery, which was practiced by many of the people, even some who were nominally Christian.

In 1936 Peter To Rot married Paula Ia Varpit, a young woman from a neighboring village. Theirs was a model Christian marriage. He showed great respect for his wife and prayed with her every morning and evening. He was very devoted to his children and spent as much time with them as possible.

A Time of Trial

During World War II, the Japanese invaded New Guinea in 1942 and immediately put all the priests and religious into concentration camps. Being a layman, Peter was able to remain in Rakunai. He took on many new responsibilities, leading Sunday prayer and exhorting the faithful to persevere, witnessing marriages, baptizing newborns, and presiding at funerals. One missionary priest who had escaped arrest lived in the forest; Peter brought villagers to him in secret so that they could receive the sacraments.

Although the Japanese did not outlaw all Catholic practices at first, they soon began to pillage and destroy the churches. To Rot had to build a wooden chapel in the bush and devise underground hiding places for the sacred vessels. He carried on his apostolic work cautiously, visiting Christians at night because of the many spies. He often traveled to Vunapopé, a distant village, where a priest gave him the Blessed Sacrament. By special permission of the bishop, To Rot brought Communion to the sick and dying.

Exploiting divisions among the people in New Guinea, the Japanese reintroduced polygamy to win over the support of several local chiefs. They planned thereby to counteract “Western” influence on the native population. Because of sensuality or fear of reprisals, many men took a second wife.

Peter To Rot, as a catechist, was obliged to speak up. “I will never say enough to the Christians about the dignity and the great importance of the Sacrament of Marriage,” he declared. He even took a stand against his own brother Joseph, who was publicly advocating a return to the practice of polygamy. Another brother, Tatamai, remarried and denounced Peter to the Japanese authorities. Paula feared that her husband’s determination would result in harm to their family, but Peter replied, “If I must die, that is good, because I will die for the reign of God over our people.”

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And then the homily on the occasion of his beatification by Pope John Paul II, in 1999:

3. Blessed Peter understood the value of suffering. Inspired by his faith in Christ, he was a devoted husband, a loving father and a dedicated catechist known for his kindness, gentleness and compassion. Daily Mass and Holy Communion, and frequent visits to our Lord in the Blessed Sacrament, sustained him, gave him wisdom to counsel the disheartened, and courage to persevere until death. In order to be an effective evangelizer, Peter To Rot studied hard and sought advice from wise and holy “big men”. Most of all he prayed – for himself, for his family, for his people, for the Church. His witness to the Gospel inspired others, in very difficult situations, because he lived his Christian life so purely and joyfully. Without being aware of it, he was preparing throughout his life for his greatest offering: by dying daily to himself, he walked with his Lord on the road which leads to Calvary (Cf. Mt. 10: 38-39).

4. During times of persecution the faith of individuals and communities is “tested by fire” (1Pt. 1: 7). But Christ tells us that there is no reason to be afraid. Those persecuted for their faith will be more eloquent than ever: “it is not you who will be speaking; the Spirit of your Father will be speaking in you” (Mt. 10: 20). So it was for Blessed Peter To Rot. When the village of Rakunai was occupied during the Second World War and after the heroic missionary priests were imprisoned, he assumed responsibility for the spiritual life of the villagers. Not only did he continue to instruct the faithful and visit the sick, he also baptized, assisted at marriages and led people in prayer.

When the authorities legalized and encouraged polygamy, Blessed Peter knew it to be against Christian principles and firmly denounced this practice. Because the Spirit of God dwelt in him, he fearlessly proclaimed the truth about the sanctity of marriage. He refused to take the “easy way” (Cf. ibid. 7: 13) of moral compromise. “I have to fulfil my duty as a Church witness to Jesus Christ”, he explained. Fear of suffering and death did not deter him. During his final imprisonment Peter To Rot was serene, even joyful. He told people that he was ready to die for the faith and for his people.

5. On the day of his death, Blessed Peter asked his wife to bring him his catechist’s crucifix. It accompanied him to the end. Condemned without trial, he suffered his martyrdom calmly. Following in the footsteps of his Master, the “Lamb of God who takes away the sin of the world” (Jn.1: 29), he too was “led like a lamb to the slaughter” (Cf. Is. 53: 7). And yet this “grain of wheat” which fell silently into the earth (Cf. Jn. 12: 24) has produced a harvest of blessings for the Church in Papua New Guinea!

He’s included in the Loyola Kids’ Book of Saints in the section, “Saints are People Who Come From All Over the World.” You can click on the individual images for a larger, more readable version. I include just the end of the entry because that’s what’s available online.

 

 

 

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Back from Spain, still recovering – as in, my body’s still on Europe time, awakening at img_20190616_174550about 4-5 am every morning. Which is a good thing! Every time this happens, I think, “This is definitely a lifestyle I should embrace.” And then a week later, there I am back in the old cycle of finally hitting the sack at about 1 am.

Because I’m lazy and unimaginative and have another writing assignment due today (Friday), I’m going to take the super easy way out of this and post information about where we stayed in Spain and why. This is part of how I begin to systematically blog the trip.

Previously:

Overview

Driving in Spain

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But first!

 

 

 — 2 —

Oh, one more thing:

The only thing I regret about going to Spain at this point in time is that because of the trip, I missed the Eucharistic Congress held in celebration of the 50th anniversary of the Diocese of Birmingham. It was, by all accounts, a wonderful event, the climax of which was a Eucharistic procession through the streets of the city, thousands of participants strong. Thousands! In Birmingham, Alabama!

For more, you can check out the Facebook pages of either the Cathedral of St. Paul or the Diocese.

 

Image may contain: 13 people, people standing and crowd

— 3 —

Now for some more practicalities of the trip to Spain: where we stayed.

First was the big chunk – two weeks – in Seville. I’d be hosting my son, his wife and son, so we needed a place big enough for all of us – and I found it!

I rented this via Homeaway/VRBO. You can read my review on the site. And while I really understand and even in some ways sympathize with views against the mass-marketing of vacation rentals through this agency and especially AirBnB (more on that at the end of this post), I mean – what can you say? Four bedrooms and 2 1/2 baths for less than I’d pay for a chain hotel room in Birmingham, Alabama.

And having a washing machine meant that we, at least, could travel with one very small suitcase apiece.

(No dryer – dryers are not common in southern Europe. The apartment had a clothesline reachable from the kitchen window, hanging over a courtyard.)

-4–

Caceres: This hotel – family room, with three single beds. 

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This is part of the Corpus Christi procession in Caceres, but the building in the middle on the corner, between the two restaurants, is our hotel. The family room was basically in the attic – the only window was in the roof. But it was fine!

 

Guadalupe: This lovely little hotel. This was perhaps my favorite of the hotels, and not just because they welcome you with a small bottle of wine. It was tidy and neat, with a sweet balcony – just the kind of place I’d stay in all the time if I were traveling by myself, and perhaps with just one other kid. It was so inexpensive – E30/night for a double room – that I was able to get two rooms.

 

First things first;view from the balcony; view of  the balcony from the street to the rear of the hotel. 

–5 —

For Toledo, we went corporate with an AC/Marriott hotel. Here’s the reason – parking. Not being familiar at all with Toledo, and knowing only “Medieval city on a hill painted by El Greco,” I couldn’t imagine that I’d be able to find a hotel with parking in the city itself, and had no concept of the geography of parking garages. This Marriott sits about a kilometer away from the city – it’s not a bad walk at all  – except, as I keep telling you, in 100-degree heat. Fortunately, it’s right on a bus line as well, a bus that shot right into the city and ended up at the main plaza.

In retrospect, and having walked around the city and observed the layout – I’d make a different decision about that today. I wouldn’t be afraid to take a car into the city, if a hotel indicated it had parking.

Anyway, the hotel was fine – a good breakfast, although the boys’ hopes of a waffle-maker, since you know, it’s an American chain – were not met. It was the typical Spanish breakfast with pastries, thick-cut bread for toast, cold cuts, cheese, cereals, yogurt, fruit and tortilla – a Spanish tortilla, remember, is a potato-and-egg baked concoction.

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Hotels in Spain do provide butter, but in cafes – at least in southern and central Spain – one puts olive oil, not butter, on toast. Cafes and bakeries that serve breakfast provide bottles of olive oil on the counter and on tables for breakfast toast. If you think about it, it makes sense. Butter wouldn’t be something that had developed in traditional cuisine in a climate like this. 

— 6 —

Over in Lucca, we went with AirBnB. There were no hotel rooms available by the time I got to planning this part of the trip which was, I hasten to add, not last minute. I mean – six weeks? That’s not at all last minute in my book. There weren’t even many apartments available – the Lucca Music Festival was going on, with a Friday concert by a 90’s band called Take That, which I might have heard of? Probably not. But a lot of women in their mid-30’s were there for it.  And then Saturday night, the reason for our jump over, was the supposedly (as advertised) “Last Concert” of Ennio Morricone – the great film score composer. I’ll write more on it later, but just know that I have a musician son who’s a yuge fan of the Leone Spaghetti Westerns and has Morricone’s scores on repeat, constantly. (Morricone wrote hundreds of other scores, including for The Mission.) 

So, yeah – no hotel rooms in a probably already tight market. I am honestly trying to avoid using AirBnB – I don’t like their Wokeness and while I had a good experience with them last year during the Japan trip and their response to the sudden changes in Japanese law, I don’t really trust them and am suspicious of the business model. But – well, you know? Here I was, so off to the AirBnB site I went.

I rented this apartment – which was in a great location (probably everywhere in Lucca is a great location) and run by very nice people. The only problem was it was SO HOT, even though I could tell the apartment was probably usually very comfortable with its thick stone walls – this heat was too much for it. We didn’t spend tons of time there, and we did what we could to keep it cool, but late Friday afternoon, we were walking by a store, saw a small box fan for sale in the window – and welp – the apartment owners now have a fan for the next guests. No regrets. J said that night was the best sleep he’d had the whole trip.

— 7 —

And Bilbao? Also corporate – a Holiday Inn Express. It was five minutes from the airport where I’d be returning the car and flying out of. It worked out great – the night crew at reception was composed of two lovely young women who both accepted new guests and tended bar.

And when you can get a glass of good local wine for E1.80?

You’ve got my vote….for…something.

***

I don’t know where I ultimately come down on the hotel v. vacation rental issue. I absolutely see how the latter has been exploited. It’s no longer just you renting out your dead parents’ charming apartment in the city while you come in from your more modern suburban digs to give the key to the tourists and tell them about your favorite restaurants. It’s people buying up blocks of apartments – and whole buildings – and turning them into what amount to hotels without having to pay the same taxes and meet the same regulations as hoteliers. We stayed in an apartment in Barcelona ten years ago, well before AirBnB exploded, but I could already see it happening then. We stayed in a fantastic art nouveau apartment there, but as I recall from the listing, essentially the whole building was rented out as vacation stays. What happens to neighborhoods and communities at that point?

Also, if I lived in an apartment in close proximity to a bunch of now-vacation rentals, I don’t know how I’d feel about that. Probably…not happy.

 

 

For more Quick Takes, visit This Ain’t the Lyceum!

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— 1 —

Greetings…not from Seville, finally!

Since last we met (if you only show up here on Fridays), we’ve been to Caceres, Trujillo, Guadalupe, Talavera de la Reine, Toledo, Chinchon and here tonight in Madrid….with a weird weekend trip coming up, then a couple more weird things and then home. 

These trips are very good for making me a homebody…for a while.

For some accounts of what we’ve done and some photos, just click back to previous entries and check out Instagram as well.

 — 2 —

My other news this week is that the Loyola Kids Book of Signs and Symbols was awarded first place in the “Children’s Books” category from the Catholic Press Association:

Many thanks to the great team at Loyola who designed, illustrated and edited this book of which I’m very proud!

— 3 —

Speaking of this book and speaking of today – the Solemnity of the Sacred Heart – here’s the entry on that:

-4–

All right – some travel notes. We were in Toledo Tuesday evening, all day Wednesday and this morning, when we left – gawking at the views, as one does driving around the city in this amazing setting. We weren’t the only ones, of course. The road was already crowded with tour buses of daytrippers stopped at the viewpoints – but it was time for us to go.

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–5 —

First stop was to be Aranjuez, famed for a huge palace that was a summer home for Spanish monarchs. I was a little confused by the directions, traffic was heavy and I really don’t care much about palaces anyway (we were in Paris for five weeks, and I had no interest in seeing Versailles…so we didn’t), so….we just kept driving.

To Chinchon – an interesting little town that boasts a church with an Assumption painted by Goya (his brother was a priest there and he liked spending time there), a proud tradition of anise liqueur production, and a fascinating, medieval-looking central plaza that…is…used for bullfights. !  They were setting up bleachers for one as we wandered. That would be something, wouldn’t it? It was incredibly windy up there, which was a relief considering the highs in Spain over these days is in the 100’s…(seriously). I had thought we’d eat, but nothing really appealed to us except some of the local typical bakery goods, so we just wandered, went to the small local museum, saw the church and went on.

— 6 —

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…have you heard of this? I’d learned about Don Justo a few years ago when we first visited Madrid. I wanted to get out there to see his work then, but time constraints and no car made it impossible that time. But not this time – we have a car, and it was on the way from Chinchon to our hotel outside Madrid.

Here’s the story in his own words:

My name is Justo Gallego. I was born in Mejorada del Campo on September 20, 1925. When I was very young, I had a deep Christian faith and I wanted to devote myself to the Creator. For this reason, when I was 27 I entered the monastery of Santa Maria de la Huerta in the province of Soria. After eight years, I fell ill with tuberculosis and I was forced to leave the community for fear I might contaminate the others.

I came back to Mejorada devastated by this setback to my first attempt at a spiritual life. So I decided to build, on farmland belonging to my family, an offering to God. Little by little, the building was erected, spending my family inheritance to keep it going. There were never any construction plans or official permission. Everything is in my head. I am not an architect or a stonemason. I have never had any training in the building profession. My basic education was interrupted by the Civil War. I was inspired by books about cathedrals, castles and other religious buildings and they gave birth to my own work. But my principle source of illumination and inspiration has always been the Word of Christ. It is He who guides me and it is to Him that I offer my work, in gratitude for the life he has given me and in penitence for those who have not followed his path.

It has been almost fifty years since I devoted myself to building this cathedral and I still get up at three thirty in the morning to start my day. With the exception from time to time of assistants, I have done it all by myself, mostly using recycled building materials… and there is not set date for the end of this work. I content myself everyday offering to the Almighty the work He wishes me to do and it makes me happy to think of what I have already accomplished. And I will continue, till the end of my days, to keep working on the cathedral with my resources and donations from other.

Everything that is made in the name of God helps us to admire his reflected and eternal glory.”

I’m thinking it’s all any of us are called to do: use what’s at hand to create something  – simply a life – that reflects His love and glory. Right?

It was astonishing – far bigger than I’d expected. I also thought it would be out in a field somewhere, but no, it’s right there in the middle of the town. It wasn’t open when we went, but we were able to see enough, including inside, to get a good sense of it, be impressed and be humbled.

— 7 —


Couple more writing notes: The Absence of War is available again and check out this interview with Son #2 about his writing process. Here’s his forthcoming book, available for pre-order.  He also blogs every weekday about film.

For more Quick Takes, visit This Ain’t the Lyceum!

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